Yesterday after work, I went on a search for a birthday gift for a 16-year-old girl. After looking at some books, crafts, scarves and jewelry (from the Fair Trade stores in town), I decided to take a peek in the GAP. Right in the entry way of the store, front and center, was a stand (accompanied by a large sign) displaying the GAP's newest khaki merchandise: "boyfriend trousers" and "tailored boyfriend". Both kinds of "boyfriends" are rather baggy, heavily starched, and seem to ride the hips of the models lucky enough to have them.

As a former tennis player and tennis team captain (and more importantly, as a feminist), I was happy to learn that Wimbledon, the oldest and perhaps most prestigious event in the sport of tennis, has finally decided to award equal prize-money to men and women. Ending an unequal pay policy that dates back 123 years, this decision is certainly something to celebrate, though it seems like a no-brainer. It’s high time that male and female athletes get equal pay, right?

As a student at a women’s college, walking into a library adorned with portraits of women didn’t feel refreshing or exceptional so much as it felt expected. But all those portraits of past presidents tended to make me forget that walls like this aren’t all that common. In truth, many institutions don’t even have one woman showcased.

The American Jewish community never fails to worry. We worry about anti-Semitism. We worry about intermarriage. We worry about assimilation. And lately, we’ve been worrying about boys. In response to the steady retreat of boys and young men from Jewish communal life, many of us have declared our community plagued by a “boy crisis.”

Trichitza. A strange word, no? Until I was in Israel two weeks ago and prayed in a trichitza setting for the first time, I’d never heard the word before. Shortly thereafter, I came across a trichitza-related article in the November/December 2006 edition of New Voices. I’ve since learned that over the past few years, a growing number of communities have experimented with a trichitza, defining religious space in new, pluralizing ways.

Last week, after Jewish writer Tillie Olsen died at the age of 94, I picked up a copy of Tell Me A Riddle, her first collection of short stories published in 1961. Last night I re-read “I Stand Here Ironing,” a story that recounts a poor working woman’s ambivalence about her parenting skills and about her eldest daughter’s future during the Great Depression.

Having just returned from Israel, I was reminded of how differently some women’s roles are perceived outside of the pluralistic framework that defines my pocket of the American Jewish community. Since I spend my usual 9-5 day surrounded by opinionated power-house feminists, I sometimes forget that most of the world does not know this as their reality, or acknowledge that a diversity of women's roles in religious life or otherwise even exists at all.

When my mom started college in the 1960s to pursue a B.A. in Math, she was told by her advisor that “Women don’t major in Math at this university. Choose something else.” And so, she did.

Yes, we’ve come a long way since “math is just for men.” It’s doubtful that many Americans in the 21st century still consider female doctors and female lawyers as something particularly “radical.” ndeed, professional opportunities have grown exponentially and women have seized them furiously. But we’re fooling ourselves to believe that women and men are now occupationally on par, particularly in the corporate world in which the gender gap remains glaringly static.

A recent article in Lilith Magazine entitled “How Do Women Define the Sacred?” speaks to the ways in which handmade tallitot (prayer shawls) have become central aspects of Jewish women’s spirituality. Though women have become increasingly enfranchised over the past several decades in many areas of Jewish life, the bulk of religious liturgy is reflective of Judaism’s patriarchal origins. And so, handmade women’s tallitot challenge a prayer legacy primarily composed and transmitted by and for men.

Self-confident. Loud. Hard-working. Feisty. These are the words that come to mind when describing Jewish women. So perhaps it’s no wonder that we’ve taken great strides in shaping and transforming politics. In the 1920s, Rose Schneiderman was a key organizer for the National American Women Suffrage Association. And in 1976, Bella Abzug became the first woman elected to the U.S.  Congress on an explicitly feminist platform, a demonstration of her unshakable convictions as an anti-war activist and as a fighter for social and economic justice for all Americans.

Few people use their employment bonuses to start an organization of their own. But at 23, Holly Shulman -- listed in “Real Hot 100” -- is setting a new standard. Instead of enhancing her wardrobe or beefing up her music collection, Shulman used her bonus to found “Vote Against Violence,” a political action committee to combat domestic violence and sexual assault.

Though some Jews reject Halloween because of its Christian origins, others fully participate in what they consider to be a neutral, mainstream celebration. Either way, it’s difficult to escape the flood of candy, jack-o-lanterns, and synthetic spider webs as well as the latest Halloween “fashion.” Anyone who has watched the evolution of women’s Halloween costumes over the last several years may have noticed that Cinderella and the Hershey’s Kiss have long gone out of style in the wake of more risqué get-ups.

Last month, Randolph-Macon College, a small liberal arts school in Lynchburg, Virginia, opened its doors to men, ending the college’s 115-year-old legacy as a women’s institution. Students at Randolph-Macon bitterly opposed the changes with petitions, protests, and lawsuits. Yet sadly, due to the financial pressures to win applicants, little could be done to reverse the decision.

Reading last Friday’s Forward, I was struck by the juxtaposition of two articles about the Conservative movement Rabbinical Assembly’s Committee on Law and Standards.

Kate Goldwater, a former JWA intern, has a new venue to express her feminism: her own clothing store, AuH2O. Kate makes her own line of clothes from recycled garments, which she restyles. Many of her pieces have a political message, such as her “Reproductive Freedom Fighter” dress and the “I am a Feminist” tank top – both of which convey the message that being sexy and political are not mutually exclusive.

Today is the 86th anniversary of the passage of the 19th amendment, which granted American women the right to vote. It took women activists 72 years to win the federal right to vote, and it was a hard battle, filled with many setbacks and contentious disagreements about ideology and strategy.

Tanya is one of my closest friends. We’ve known each other since we were 15, and it’s fair to say that we know each other better than our husbands probably ever will (okay, not in all ways). We have an arsenal of inside jokes, and a language that’s our own.

When Tanya told me last week that she does not consider herself a feminist, I was extremely surprised. Tanya is smart, liberal, independent, and gets totally ticked off when anyone is treated unfairly, especially her woman friends.

My daughter Risa is turning two next week. When my mother, a Jewish feminist who went to law school at age 40, asked me to accompany her to a toy store to pick a gift, I agreed. She asked me what Risa enjoyed most these days, and I admitted “dress-up.”

All week I’ve been fascinated by the reports of Catholic women being ordained as priests – 12 women were ordained on a boat outside of Pittsburgh on Monday (these “irregular” ordinations take place on rivers, which are beyond archdiocese jurisdiction), and last week another secretly ordained woman priest “came out” about her ordination and resigned from her position in the Archdiocese of Boston.

We may be known for our long and rich past, but I think it’s fair to say that the Jewish community is obsessed with its future – think about the role of a term like “Jewish continuity” in American Jewish life. And we also like to talk. So it’s not a big surprise that so many conferences and programs – especially now, in the early years of a new millennium – have taken the Jewish future as their subject.

What do you think about NEW, Network of Enlightened Women? If you haven’t heard of it, they’re a group of conservative female college students, founded in 1994 by UVA student Karen Agness. They are “dedicated to fostering the education and leadership skills of conservative university women.” What does that mean? It means they think the Vagina Monologues “glorifies” rape; feel that women’s studies “unfairly paints men as evil” and “ignores differences between the sexes,” and have a major problem with modern feminism.

Forty years ago today, the National Organization for Women (NOW), was founded in Betty Friedan’s hotel room in Washington, DC. Friedan and the 26 other founders were frustrated by the unwillingness of the National Conference of Commissions on the Status of Women to take any meaningful action against the well-documented widespread discrimination against women.

By now you all know I’ve got a lot of issues with what our world looks like these days. Near the top of my list is popular media’s degrading representation of women and girls, who are objectified and usually valued only for their appearance and sexiness (as defined by men). So all hail the REAL hot 100 – a list compiled by a bevy of kick-ass young feminists to counter Maxim Magazine’s annual “Hot 100” list and to redefine what makes women hot.

Kudos goes to Kelly Kulick, who is the first woman to qualify for the Professional Bowlers Association Tour. She's a 29-year old from Union, N.J. who works in her father's auto-body shop. According to the New York Times article about Kulick, published on June 15, some men in the PBA are upset at the idea of a woman playing on what has traditionally been a men's sport and a men's tour.